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will be continued down to the latest Pofterity in the fame manner: So that you see the very Reason and Nature of the Thing itself demands this univerfal Appearance. Where all are fo linked together, from first to last, in influencing each other in their Notions and Practice of Religion and Virtue, it seems impoffible that a fair and equal Account, in regard to these Particulars, can be made up, and that the Equity of it can be manifest to All, without the joint Appearance of All.

The fame Reasons will ferve to illustrate another Particular, often mentioned in the Scriptures, and that is the Appearance of all the holy Angels upon this Occafion. For, as they are all miniftring Spirits, attending on the Affairs of Salvation, that is, in Matters of Virtue and Religion, they are evidently Parties concern'd, and their Prefence, even in that Refpect, may be thought neceffary.

Be

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Befides this Univerfality of the Perfons, there is another Particular of the higheft Importance, and that is the Univerfality of the Discoveries there to be made. And without this, all that is before observed, would be abfolutely ufelefs. God will judge the Secrets of all Men by Jefus Chrift: He will bring to Light the hidden things of Darkness, and will make manifeft the Counfels of the Hearts: and then shall every Man have Praise of God". Were the outward Actions only to come under Cognizance, as in human Tribunals, Religion and Irreligion, Virtue and Vice would be very partially reprefented, judged, and rewarded, and Men could not have their due Praise from God. For Religion and Virtue, and their Contraries, are feated in the Heart, in the Will and Intention, which we have innumerable Ways to disguise and palliate: And even when they are

1 Cor. iv. 5.

most

most openly declared by outward Actions, they are declared very imperfectly. 'Tis true, we can judge of them only by their Fruits; and this Sort of Judgment, as defective as it always is, is fufficient for the Purposes of this Life, which do not require that we fhould know exactly the Measures of each other's Virtue and Vice. But where Men are to be rewarded or punished according to the Rules of the ftrictest Equity, this would by no means do. Outward Actions do, almost in every Instance, represent too much, or too little; more or less than was intended: They cannot bring to view the State of the Mind, the feveral Motives and Inducements by which it was actuated, nor the Struggles it might go thro' within it felf, which are the very Circumftances that enhance the Account both of Virtue and Vice. These are things which other Perfons can never know by out

ward

ward Appearance; nay, we ourselves are not perfect Judges of them. I cannot but obferve here the great Propriety of that Paffage in St. Paul: With me (fays he) it is a very small thing that I should be judged of you, or of Man's Judgment; yea, I judge not mine own felf: For I know nothing by my Self, yet am I not hereby juftified; but he that judgeth me is the Lord*. And that of St. John, If our Heart condemn us, God is greater than our Heart, and knoweth all things.

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But

to return. The Value of Virtue and Vice is not to be estimated by any outward Circumftances. How mean an Appearance did the Widow's Mite make in the Treasury? Without doubt it was a contemptible, perhaps a ridiculous Offering, yet it was the greatest Gift there. The highest Degrees of Virtue and Vice can feldom fhew themfelves in any outward Acts at all; they

* 1 Cor. iv. 4.

exceed the Ability of the Perfons in whom they refide. Neither Goodness, nor Malice can execute half their Pur pofes: The Act ftops fhort, and can go no further, but leaves the Mind to intend and execute the 'reft. Now was there not to be an unveiling of the most retired Inclinations and Intentions of the Soul, were not the most filent Thoughts of the Heart, the very Blushes of the Mind to be made known, there could be no strict Equity in affigning the Rewards of Virtue and Vice: The most distinguishing Circumstances of each would escape Notice. But where the Intention is open'd to the very Center, where we are laid bare to the first Principles of Inclination, and all Progreffes both within and without are difplay'd to View, all the fecret Springs, all the Combinations and Involutions of Circumstances unravell'd, there the Share our own Will has in every thing VOL. II. K muft

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